1. Recent Documents of the Church Concerning the Mystery of the
Eucharist

The mystery of the Eucharist is the true center of the sacred liturgy
and indeed of the whole Christian life. Consequently the Church, guided
by the Holy Spirit, continually seeks to understand and to live the
Eucharist more fully.

In our own day the Second Vatican Council has stressed several
important aspects of this mystery.

In the Constitution on the Liturgy the council recalled certain facts
about the nature and importance of the Eucharist.1 It established
principles for the reform of the rites of the sacrifice of the Mass so
as to encourage the full and active participation of the faithful in the
celebration of this mystery.2 It also extended the practice of
concelebration and Communion under both kinds.3

In the Constitution on the Church the council showed the close and
necessary connection between the Eucharist and the mystery of the
Church.4 Other documents of the council frequently stressed the
important role of the Eucharistic Mystery in the life of the faithful.5
They showed its power to reveal the meaning of man's work, and indeed of
all created nature, since in it "natural elements, refined by man,
are changed into the glorified Body and Blood."6

Pope Pius XII had prepared the way for many of these statements of
the council, especially in the encyclical letter <Mediator Dei>,7
while Pope Paul VI in the encyclical letter <Mysterium Fidei>8 has
recalled the importance of certain aspects of Eucharistic doctrine, of
the real presence of Christ in particular and the worship due to this
sacrament even outside the Mass.

2. The Need to Retain an Overall View of the Teaching Contained in
These Documents

In recent years then, certain aspects of the traditional teaching on
this mystery have been the subject of deeper reflection throughout the
Church and have been presented with new zeal for the greater spiritual
benefit of the faithful. Undertakings and research in various fields,
particularly the liturgical and biblical, have greatly assisted this
process.

From the doctrine contained in these documents it is necessary to
formulate practical norms which will show the Christian people how to
act in regard to this sacrament so as to pursue that knowledge and
holiness which the council has set before the Church.

It is important that the mystery of the Eucharist should shine out
before the eyes of the faithful in its true light. It should be
considered in all its different aspects, and the real relationships
which, as the Church teaches, are known to exist between these various
aspects of the mystery should be so understood by the faithful as to be
reflected in their lives.

3. The Principal Points of Doctrine in These Documents

Among the doctrinal principles concerning the Eucharist formulated in
these documents of the Church, the following should be noted as having a
bearing upon the attitude of Christians toward this mystery, and,
therefore, as falling within the scope of this instruction.

a) "The Son of God in the human nature which He united to
Himself redeemed man and transformed him into a new creation by
overcoming death through his own death and resurrection (cf. Gal. 6:15;
II Cor. 5:17). For by giving His Spirit He mystically established as His
body His brethren gathered from all nations. In that body the life of
Christ is communicated to those who believe; for through the sacraments
they are joined in a mysterious yet real way to the Christ who suffered
and is glorified." 9

Therefore "Our Saviour at the Last Supper on the night when He
was betrayed instituted the Eucharistic Sacrifice of His Body and Blood
so that He might perpetuate the Sacrifice of the Cross throughout the
centuries till His coming. He thus entrusted to the Church, His beloved
Spouse, a memorial of His death and resurrection: a sacrament of love, a
sign of unity, a bond of charity, a paschal meal in which Christ is
eaten, the mind filled with grace, and a pledge of future glory given to
us."10

Hence the Mass, the Lord's Supper, is at the same time and
inseparably:

—A sacrifice in which the Sacrifice of the Cross is perpetuated;

—A memorial of the death and resurrection of the Lord, who said
"do this in memory of me" (Luke 22:19);

—A sacred banquet in which, through the communion of the Body and
Blood of the Lord, the People of God share the benefits of the Paschal
Sacrifice, renew the New Covenant which God has made with man once for
all through the Blood of Christ, and in faith and hope foreshadow and
anticipate the eschatological banquet in the kingdom of the Father,
proclaiming the Lord's death "till His coming."11

b ) In the Mass, therefore, the sacrifice and sacred meal belong to
the same mystery—so much so that they are linked by the closest bond.

For in the sacrifice of the Mass our Lord is immolated when "he
begins to be present sacramentally as the spiritual food of the faithful
under the appearances of bread and wine."12 It was for this purpose
that Christ entrusted this sacrifice to the Church, that the faithful
might share in it both spiritually, by faith and charity, and
sacramentally, through the banquet of holy Communion. Participation in
the Lord's Supper is always communion with Christ offering Himself for
us as a sacrifice to the Father.13

c ) The celebration of the Eucharist, which takes place at Mass, is
the action not only of Christ? but also of the Church. For in it Christ
perpetuates in an unbloody manner the sacrifice offered on the cross,14
offering Himself to the Father for the world's salvation through the
ministry of priests.15 The Church, the spouse and minister of Christ,
performs together with Him the role of priest and victim, offers Him to
the Father and at the same time makes a total offering of herself
together with Him.

Thus the Church, especially in the great Eucharistic prayer, together
with Christ, gives thanks to the Father in the Holy Spirit for all the
blessings which He gives to men in creation and especially in the
Paschal Mystery, and prays to Him for the coming of His kingdom.

d) Hence no Mass, indeed no liturgical action, is a purely private
action, but rather a celebration of the Church as a society composed of
different orders and ministries, in which each member acts according to
his own order and role.17

e) The celebration of the Eucharist in the sacrifice of the Mass is
the origin and consummation of the worship shown to the Eucharist
outside Mass. Not only are the sacred species which remain after Mass
derived from the Mass, but they are preserved so that those of the
faithful who cannot come to Mass may be united to Christ and His
Sacrifice celebrated in the Mass, through sacramental Communion received
with the right dispositions.18

Consequently the Eucharistic sacrifice is the source and the summit
of the whole of the Church's worship and of the Christian life."'
The faithful participate more fully in this sacrament of thanksgiving,
propitiation, petition, and praise, not only when they wholeheartedly
offer the Sacred Victim, and in it themselves, to the Father with the
priest, but also when they receive this same Victim sacramentally.

f) There should be no doubt in anyone's mind "that all the
faithful ought to show to this most holy sacrament the worship which is
due to the true God, as has always been the custom of the Catholic
Church. Nor is it to be adored any the less because it was instituted by
Christ to be eaten." 20 For even in the reserved sacrament He is to
be adored 21 because He is substantially present there through that
conversion of bread and wine which, as the Council of Trent tells us,22
is most aptly named transubstantiation.

g) The mystery of the Eucharist should therefore be considered in all
its fullness, not only in the celebration of Mass but also in devotion
to the sacred species which remain after Mass and are reserved to extend
the grace of the sacrifice.23

These are the principles from which practical rules are to be drawn
to govern devotion due to the sacrament outside Mass and its proper
relation to the right ordering of the sacrifice of the Mass according to
the mind of the Second Vatican Council and the other documents of the
Apostolic See on this subject.24

4. The General Intention of This Instruction

For this reason the Consilium set up to implement the Constitution on
the Liturgy, on the instructions of His Holiness Pope Paul VI, has
prepared an instruction setting out such practical rules of this nature
as may be suitable for the present situation.

The particular purpose of these rules is not only to emphasize the
general principles of how to instruct the people in the Eucharist, but
also to make more readily intelligible the signs by which the Eucharist
is celebrated as the memorial of the Lord and worshipped as a permanent
sacrament in the Church.

For although this sacrament has this supreme and unique feature, that
the author of holiness is Himself present in it, nevertheless, in common
with the other sacraments, it is the symbol of a sacred reality and the
visible form of an invisible grace.25 Consequently the more intelligible
the signs by which it is celebrated and worshipped, the more firmly and
effectively it will enter into the minds and lives of the faithful.26

PART I

SOME GENERAL PRINCIPLES OF PARTICULAR IMPORTANCE IN THE CATECHESIS OF
THE PEOPLE ON THE MYSTERY OF THE EUCHARIST

5. What Is Required of Pastors Who Are to Give Instruction about
This Mystery

Suitable catechesis is essential if the mystery of the Eucharist is
to take deeper root in the minds and lives of the faithful.

To convey this instruction properly, pastors should not only bear in
mind the many aspects of the Church's teaching, as contained in the
documents of the magisterium, but in their hearts and in their lives
they must be open to the spirit of the Church in this matter.27 Only
then will they readily perceive which of the many facets of this mystery
best suits the needs of the faithful at any one time.

While recalling all that was said above in no. 3, one should take
special note of the following.

6. The Mystery of the Eucharist as the Center of the Entire Life
of the Church

The catechesis about the Eucharistic Mystery should aim to help the
faithful to realize that the celebration of the Eucharist is the true
center of the whole Christian life both for the universal Church and for
the local congregations of that Church. For "the other sacraments,
as indeed every ministry of the Church and every work of the apostolate,
are linked with the Eucharist and are directed toward it. For the
Eucharist contains the entire spiritual good of the Church, namely
Christ Himself, our Passover and living bread, offering through His
flesh, living and life-giving in the Spirit, life to men who are thus
invited and led on to offer themselves, their labors, and all created
things together with Him."28

The Eucharist both perfectly signifies and wonderfully effects that
sharing in God's life and unity of God's People by which the Church
exists.29 It is the summit of both the action by which God sanctifies
the world in Christ and the worship which men offer to Christ and which
through him they offer to the Father in the Spirit.30 Its celebration
"is the supreme means by which the faithful come to express in
their lives and to manifest to others the mystery of Christ and the true
nature of the Church."31

7. The Mystery of the Eucharist as the Focal Point of the Local
Church

It is through the Eucharist that "the Church continually lives
and grows. This Church of Christ is truly present in all legitimate
local congregations of the faithful which, united with their pastors,
are called churches in the New Testament. These are, each in its own
place, the new People, called by God in the Holy Spirit and in all
fullness (cf. I Thess. 1:5). In them the faithful are gathered by the
preaching of Christ's Gospel, and the mystery of the Lord's Supper is
celebrated, 'so that through the Body and Blood of the Lord the whole
brotherhood is united.' 32 Every gathering around the altar under the
sacred ministry of the bishop" 33 or of a priest who takes the
place of the bishop 34 "is a sign of that charity and 'unity of the
Mystical Body, without which there can be no salvation.' 35 In these
communities, though they may often be small and poor or living amongst
the 'diaspora,' Christ is present, by whose power the one, holy,
catholic, and apostolic Church is united. For 'the partaking of the Body
and Blood of Christ has no less an effect than to change us into what we
have received'." 36, 37

8. The Eucharistic Mystery and Christian Unity

In addition to those things which concern the ecclesial community and
the individual faithful, pastors should pay particular attention to that
part of her doctrine in which the Church teaches that the memorial of
the Lord, celebrated according to His will, signifies and effects the
unity of all who believe in Him.38

As the Decree on Ecumenism of the Second Vatican Council declares,39
the faithful should be led to a proper appreciation of the values which
are preserved in the Eucharistic tradition according to which our
brethren of the other Christian confessions have continued to celebrate
the Lord's Supper. For while "they call to mind the death and
resurrection of the Lord in the Holy Supper, they profess that it
signifies life in communion with Christ and await His coming in
glory."40 But those who have preserved the sacrament of Order,
"united with the bishop, have access to God the Father through the
Son, the Word incarnate, who suffered and is glorified, by the
outpouring of the Holy Spirit, and attain communion with the Blessed
Trinity, becoming 'sharers in the divine nature' (II Peter 1:4 ) . And
so through the celebration of the Lord's Eucharist in these individual
churches the Church of God is built up and grows, and their communion is
manifested through concelebration."41

It is above all in the celebration of the mystery of unity that all
Christians should be filled with sorrow at the divisions which separate
them. They should therefore pray earnestly to God that all disciples of
Christ may daily come closer to a proper understanding of the mystery of
the Eucharist according to His mind, and may so celebrate it as to
become sharers in the Body of Christ and so become one body (cf. I Cor.
10:17) "linked by the very bonds by which He wishes it to be
constituted."42

9. The Different Modes of Christ's Presence

In order that they should achieve a deeper understanding of the
mystery of the Eucharist, the faithful should be instructed in the
principal ways in which the Lord is present to His Church in liturgical
celebrations.43

He is always present in a body of the faithful gathered in His name
(cf. Matt. 18:20). He is present too in His Word, for it is He who
speaks when the Scriptures are read in the Church.

In the sacrifice of the Eucharist He is present both in the person of
the minister, "the same now offering through the ministry of the
priest who formerly offered himself on the Cross,"44 and above all
under the species of the Eucharist.45 For in this sacrament Christ is
present in a unique way, whole and entire, God and man, substantially
and permanently. This presence of Christ under the species "is
called 'real' not in an exclusive sense, as if the other kinds of
presence were not real, but 'par excellence'."46

10. The Connection Between the Liturgy of the Word and the Liturgy
of the Eucharist

Pastors should therefore "carefully teach the faithful to
participate in the whole Mass," showing the close connection
between the Liturgy of the Word and the celebration of the Lord's
Supper, so that they can see clearly how the two constitute a single act
of worship.47 For "the preaching of the Word is necessary for the
very administration of the sacraments, inasmuch as they are sacraments
of faith, which is born of the Word and fed by it."48 This is
especially true of the celebration of Mass, in which it is the purpose
of the Liturgy of the Word to develop the close connection between the
preaching and hearing of the Word of God and the Eucharistic Mystery.49

When therefore the faithful hear the Word of God, they should realize
that the wonders it proclaims culminate in the Paschal Mystery, of which
the memorial is sacramentally celebrated in the Mass. In this way the
faithful will be nourished by the Word of God which they have received
and in a spirit of thanksgiving will be led on to a fruitful
participation in the mysteries of salvation. Thus the Church is
nourished by the bread of life which she finds at the table both of the
Word of God and of the Body of Christ.50

11. The Priesthood Common to All the Faithful and the Ministerial
Priesthood in the Celebration of the Eucharist

The more clearly the faithful understand the place they occupy in the
liturgical community and the part they have to play in the eucharistic
action, the more conscious and fruitful will be the active participation
which is proper to that community.51

Catechetical instruction should therefore explain the doctrine of the
royal priesthood to which the faithful are consecrated by rebirth and
the anointing of the Holy Spirit.52

Moreover there should also be further explanation of the role in the
celebration of the Eucharist of the ministerial priesthood which differs
from the common priesthood of the faithful in essence and not merely in
degree.53 The part played by others who exercise a ministry in the
Eucharist should also be explained.54

12. The Nature of Active Participation in the Mass

It should be made clear that all who gather for the Eucharist
constitute that holy people which, together with the ministers, plays
its part in the sacred action. It is indeed the priest alone, who,
acting in the person of Christ, consecrates the bread and wine, but the
role of the faithful in the Eucharist is to recall the passion,
resurrection and glorification of the Lord, to give thanks to God, and
to offer the immaculate Victim not only through the hands of the priest,
but also together with him; and finally, by receiving the Body of the
Lord, to perfect that communion with God and among themselves which
should be the product of participation in the Sacrifice of the Mass.55
For the faithful achieve a more perfect participation in the Mass when,
with proper disposition, they receive the Body of the Lord sacramentally
in the Mass itself, in obedience to his words, "take and
eat."56

Like the passion of Christ itself, this sacrifice, though offered for
all, "has no effect except in those united to the passion of Christ
by faith and charity . . . To these it brings a greater or less benefit
in proportion to their devotion."57

All these things should be explained to the faithful, so that they
may take an active part in the celebration of the Mass both by their
personal devotion and by joining in the external rites, according to the
principles laid down in the Constitution on the Liturgy,58 which have
been further determined by the Instruction <Inter Oecumenici> of
Sept. 26, 1964, and the Instruction <Musician Sacram> of March 5,
1967,59 and through the Instruction Tres abhinc annos of May 4, 1967.

13. The Influence of the Eucharist on the Daily Lives of the
Faithful

What the faithful have received by faith and sacrament in the
celebration of the Eucharist should have its effect on their way of
life. They should seek to live joyfully and gratefully by the strength
of this heavenly food, sharing in the death and resurrection of the
Lord. And so everyone who has participated in the Mass should be
"eager to do good works, to please God, and to live honestly,
devoted to the Church, putting into practice what he has learnt, and
growing in piety." 60 He will seek to fill the world with the
Spirit of Christ and "in all things, in the very midst of human
affairs" to become a witness of Christ.61

For no "Christian community can be built up unless it has as its
basis and pivot the celebration of the holy Eucharist. It is from this
therefore that any attempt to form a community must begin."62

14. Teaching Children About the Mass

Those who have charge of the religious instruction of children,
especially parents, parish priests, and teachers, should be careful when
they are introducing them gradually to the mystery of salvation,63 to
give emphasis to instruction on the Mass. Instruction about the
Eucharist, while being suited to the age and abilities of the children,
should aim to convey the meaning of the Mass through the principal rites
and prayers. It should also explain the place of the Mass in
participation in the life of the Church.

All this should be borne in mind especially when children are being
prepared for First Communion so that the First Communion may be seen as
the full incorporation into the body of Christ.

15. Catechesis about the Mass Should Take the Rites and Prayers as
Its Starting Point

The Council of Trent prescribes that pastors should frequently
"either themselves or through others, expound some part of what is
read at Mass and, among other things, explain something of the mystery
of this sacrament."65

Pastors should therefore gently lead the faithful to a full
understanding of this mystery of faith by suitable catechesis. This
should take as its starting point the mysteries of the liturgical year
and the rites and prayers which are part of the celebration. It should
clarify their meaning and especially that of the great Eucharistic
Prayer, and lead the people to a profound understanding of the mystery
which these signify and accomplish.

PART II

THE CELEBRATION OF THE MEMORIAL OF THE LORD

I. Some General Norms Regarding the Celebration of the Memorial of
the Lord in the Community of the Faithful

16. The Common Unity to Be Shown in the Celebration

Since through baptism "there is neither Jew nor Greek, slave nor
freeman, male nor female," but all are one in Christ Jesus (cf.
Gal. 3:28), the assembly which most fully portrays the nature of the
Church and its role in the Eucharist is that which gathers together the
faithful, men and women, of every age and walk of life.

The unity of this community, having its origin in the one bread in
which all share (cf. I Cor. 10:17), is arranged in hierarchical order.
For this reason it is necessary that "each person, performing his
role as a minister or as one of the faithful, should do all that the
nature of the action and the liturgical norms require of him, and only
that."66

The outstanding example of this unity may be seen "in the full
and active participation of the entire people of God . . . in the same
Eucharist, in a single prayer, around the one altar where the bishop
presides, accompanied by his priests and ministers."67

17. The Community Should Not Be Disrupted, nor the Faithful's
Attention Diverted

In liturgical celebrations, the community should not be disrupted or
be distracted from its common purpose. Care then must be taken not to
have two liturgical celebrations at the same time in the same church,
since it distracts the people's attention.

This is above all true of the celebration of the Eucharist. That is
why that disruption of the congregation is to be assiduously avoided,
which, when Mass is celebrated with the people on Sundays and feast
days, is caused by the simultaneous celebration of Masses in the same
church.

As far as possible it should be avoided on other days as well. The
best way of achieving this, is, in accordance with the law, for those
priests to concelebrate who want to celebrate Mass at the same time.68
Likewise, when Mass is being celebrated for the people, in accordance
with the public timetable of the church, baptisms, marriages,
exhortations, and the common or choral recitation of the Divine Office
are to be avoided.

18. An Awareness of the Local and Universal Church Community Is to
Be Fostered

In the celebration of the Eucharist, a sense of community should be
encouraged. Each person will then feel himself united with his brethren
in the communion of the Church, local and universal, and even in a way
with all men. In the sacrifice of the Mass in fact, Christ offers
Himself for the salvation of the entire world. The congregation of the
faithful is both type and sign of the union of the whole human race in
Christ its Head.69

19. Welcoming Strangers to the Local Celebration

When any of the faithful take part in a Eucharistic celebration
outside their own parish, they will follow the form of celebration used
by the local community.

Pastors should do what they can to help faithful from other areas
join with the local community. This is above all necessary in city
churches and places where many of the faithful come on vacation. Where
there are large numbers of emigrants or people of another language,
pastors should provide them at least from time to time with the
opportunity of participating in the Mass in the way to which they are
accustomed. "Steps should be taken however to enable the faithful
to say or sing together in Latin those parts of the Mass which pertain
to them."70

20. The Care to Be Taken by Ministers in Celebrating the Liturgy

To encourage the active participation of the people and to ensure
that the celebrations are carried out as they should be, it is not
sufficient for the ministers to content themselves with the exact
fulfillment of their role according to the liturgical laws. It is also
necessary that they should so celebrate the liturgy that by this very
fact they convey an awareness of the meaning of the sacred actions.

The people have the right to be nourished by the proclamation of the
Word of God and by the minister's explanation of it. Priests, then, will
not only give a homily whenever it is prescribed or seems suitable but
will ensure that whatever they or the ministers say or sing will be so
clear that the faithful will be able to hear it easily and grasp its
meaning; and they will in fact be spontaneously drawn to respond and
participate. 71 The ministers should undergo a careful preparation for
this, above all in seminaries and religious houses.

21. The Canon of the Mass

a) In Masses celebrated with the people, even when not concelebrated,
it is permissible for the celebrant, if it seems opportune, to say the
Canon aloud. In sung Masses (<Missae in cantu>) it is permissible
for him to sing those parts of the Canon which are at present allowed to
be sung in a concelebrated Mass (<Ritus servandus in concelebratione
Missae,> nos. 39, 42) in accordance with the Instruction <Tres
abhinc annos> of May 4, 1967, n. 10.

b) In printing the words of consecration the custom of printing them
in a way different from the rest of the text should be maintained, in
order that they may stand out more clearly.

22. The Mass on Radio and Television

When according to the intention of art. 20 of the Constitution on the
Liturgy, the Mass is televised or broadcast, local Ordinaries must see
to it that the prayer and participation of the faithful do not suffer.
It should be celebrated with such dignity and discretion as to be a
model of the celebration of the sacred mystery in accordance with the
laws of the liturgical renewal.72

23. Photographs During the Celebration of the Eucharist

Great care should be taken to ensure that liturgical celebrations,
especially the Mass, are not disturbed or interrupted by the taking of
photographs. Where there is a good reason for taking them, the greatest
discretion should be used, and the norms laid down by the local Ordinary
should be observed.

24. The Importance of the Arrangement of Churches for Well-Ordered
Celebrations

"The house of prayer where the most holy Eucharist is celebrated
and preserved should be kept clean and in good order, suitable for
prayer and sacred celebrations. It is there too that the faithful gather
and find help and comfort in venerating the presence of the Son of God,
our Saviour, offered for us on the altar of sacrifice."73

Pastors must realize then that the way the church is arranged greatly
contributes to a worthy celebration and to the active participation of
the people.

For this reason the directives and criteria given in the Instruction
<Inter Oecumenici> should be followed regarding: the building of
churches and adapting them to the renewed liturgy, the setting up and
adorning of altars, the suitable arrangement of the seating for the
celebrant and ministers, the correct place from which to give the
readings, and the arrangement of the places for the faithful and the
choir.

Above all, the main altar should be so placed and constructed that it
is always seen to be the sign of Christ Himself, the place at which the
saving mysteries are carried out, and the center of the assembly, to
which the greatest reverence is due.

In adapting churches care will be taken not to destroy treasures of
sacred art. If in the interests of liturgical renewal a local Ordinary
decides, having obtained the advice of experts and—if necessary—the
consent of those whom it concerns, to remove some of these works of art
from their present position, it should be done with prudence and in such
a way that even in their new surroundings they are well located.

Pastors will recall that the material and appearance of vestments
greatly contributes to the dignity of liturgical celebrations.
"They should strive after noble beauty rather than sumptuous
display."74

II Celebration on Sundays and Weekdays

25. The Celebration of the Eucharist on Sundays

Whenever the community gathers to celebrate the Eucharist, it
announces the death and resurrection of the Lord, in the hope of His
glorious return. The supreme manifestation of this is the Sunday
assembly. This is the day of the week on which, by apostolic tradition,
the Paschal Mystery is celebrated in the Eucharist in a special way.75

In order that the faithful may willingly fulfill the precept to
sanctify this day and understand why the Church calls them together to
celebrate the Eucharist every Sunday, from the very outset of their
Christian formation "Sunday should be presented to them as the
primordial feast day,"76 on which, assembled together, they are to
hear the Word of God and take part in the Paschal Mystery.

Moreover, any endeavor that seeks to make Sunday a genuine "day
of joy and rest from work"77 should be encouraged.

26. The Celebration of Sunday Around the Bishop and in Parishes

It is fitting that the sense of ecclesial community, especially
fostered and expressed by the celebration of Sunday Mass in common,
should be encouraged both around the bishop, particularly in the
cathedral church, and in the parish assembly, where the pastor takes the
place of the bishop.78

It is important that the active participation of the entire people in
the Sunday celebration, which is expressed in singing, should be
assiduously promoted. In fact, sung Masses (<Missae in cantu>)
should be preferred as far as possible.79

On Sundays and feast days above all, the celebrations which take
place in other churches or oratories should be arranged in connection
with the celebrations in the parish church so that they contribute to
the general pastoral effort. It is preferable that small religious
non-clerical communities and other similar communities, especially those
that work in the parish, should take part in the parish Mass on these
days.

As regards the time and number of Masses to be celebrated in
parishes, the good of the parish community should be kept in mind and
the number of Masses should not be so multiplied as to weaken the
effectiveness of the pastoral effort; for example: if through the great
number of Masses, only small groups of the faithful were to come to each
of the Masses in a church that can hold a great number of people.
Another example would be if, for the same reason, the priests were so
overburdened by their work as to make it difficult for them to fulfill
their ministry adequately.

27. Masses for Particular Groups

In order to emphasize the value of the unity of the parish community
in the celebration of the Eucharist on Sundays and feast days, Masses
for particular groups, such as associations and societies, should be
held on weekdays if possible. If it is not possible to transfer them to
a weekday, one should try to preserve the unity of the parish community
by incorporating these particular groups into the parish celebrations on
Sundays and feast days.

28. Anticipating the Sunday and Feast Day Masses on the Previous
Evening

Where permission has been granted by the Apostolic See to fulfill the
Sunday obligation on the preceding Saturday evening, pastors should
explain the meaning of this permission carefully to the faithful and
should ensure that the significance of Sunday is not thereby obscured.
The purpose of this concession is in fact to enable the Christians of
today to celebrate more easily the day of the resurrection of the Lord.

All concessions and contrary customs notwithstanding, when celebrated
on Saturday this Mass may be celebrated only in the evening, at times
determined by the local Ordinary.

In these cases the Mass celebrated is that assigned in the calendar
to Sunday, the homily and the prayer of the faithful are not to be
omitted.

What has been said above is equally valid for the Mass on holy days
of obligation which for the same reason has been transferred to the
preceding evening.

The Mass celebrated on the evening before Pentecost Sunday is the
present Mass of the Vigil, with the Creed. Likewise, the Mass celebrated
on the evening of Christmas Eve is the Mass of the Vigil but with white
vestments, the Alleluia and the Preface of the Nativity, as on the
feast. Nevertheless it is not permitted to celebrate the Vigil Mass of
Easter Sunday before dusk on Holy Saturday, certainly not before sunset.
This Mass is always that of the Easter Vigil, which, by reason of its
special significance in the liturgical year and in the whole Christian
life, must be celebrated with the liturgical rites laid down for the
Vigil on this holy night.

The faithful who begin to celebrate the Sunday or holy day of
obligation on the preceding evening may go to Communion at that Mass
even if they have already received Communion in the morning. Those who
"have received Communion during the Mass of the Easter Vigil, or
during the Mass of the Lord's Nativity, may receive Communion again at
the second Easter Mass and at one of the Masses on Christmas
Day."80 Likewise "the faithful who go to Communion at the Mass
of Chrism on Holy Thursday may again receive Communion at the evening
Mass of the same day," in accordance with the Instruction <Tres
abhinc annos> of May 4, 1967, no. 14.

29. Masses Celebrated on Weekdays

The faithful should be invited to go to Mass frequently on weekdays,
in fact to go to Mass even daily.

This is particularly recommended on those weekdays which should be
celebrated with special care, above all in Lent and Advent, and also on
some minor feasts of the Lord and certain feasts of the Blessed Virgin
Mary or of saints who are particularly venerated in the universal or
local Church.

30. Mass at Meetings and Gatherings of a Religious Character

It is very fitting that meetings or congresses which seek to develop
the Christian life or apostolate or which seek to promote religious
studies, as well as spiritual exercises and retreats of every kind,
should be so arranged as to have their climax in the celebration of the
Eucharist.

III. The Communion of the Faithful

31. The Communion of the Faithful during Mass

Through sacramental Communion the faithful take part more perfectly
in the celebration of the Eucharist. It is strongly recommended that
they should normally receive it during the Mass and at that point of the
celebration which is prescribed by the rite. namely immediately after
the Communion of the celebrant.81

In order that, even through signs, the Communion may be seen more
clearly to be participation in the sacrifice which is being celebrated,
care should be taken to enable the faithful to communicate with hosts
consecrated during that Mass.82

It should belong to the celebrant priest above all to distribute
Communion; nor should the Mass continue until the Communion of the
faithful is over. Other priests or deacons will help the priest, if need
be.83

32. Communion under Both Kinds

Holy Communion, considered as a sign, has a more complete form when
it is received under both kinds. For under this form (leaving intact the
principles of the Council of Trent,84 by which under either species
there is received the true sacrament and Christ whole and entire ), the
sign of the Eucharistic banquet appears more perfectly. Moreover, it
shows more clearly how the new and eternal Covenant is ratified in the
Blood of the Lord, as it also expresses the relation of the Eucharistic
banquet to the eschatological banquet in the Kingdom of the Father (cf.
Matt. 26: 27-29).

This is why from now on, in accordance with the judgment of the
bishops and given the necessary catechesis, Communion from the chalice
is permitted in the following cases, which were either already granted
by previous legislation 85 or are granted by the present instruction:

1 ) To newly baptized adults in the Mass which follows their baptism;
to confirmed adults in the Mass of their Confirmation; to baptized
persons who are received into communion with the Church;

2) To bride and bridegroom in the Mass of their wedding;

3) To newly ordained in the Mass of their ordination;

4) To abbesses in the Mass of their blessing; to virgins in the Mass
of their consecration; to professed in the Mass of their first or
renewed religious profession, provided that they take or renew their
vows during the Mass;

5) To lay missionaries, in the Mass in which they are publicly sent
out on their mission, and to all others in the Mass in which they
receive an ecclesiastical mission;

6) In the administration of Viaticum, to the sick person and to all
who are present when Mass is celebrated in the house of the sick person,
in accordance with the existing norms;

7) To deacon, subdeacon, and ministers, who carry out their ministry
in a solemn or pontifical Mass;

8) When there is a concelebration:

a) to all who exercise a genuine liturgical function in this
concelebration, including lay people and to all seminarians who are
present;

b) in their churches, to all members of institutes practicing the
evangelical virtues and of other societies in which the members either
through religious vows or offering or a promise dedicate themselves to
God; and also to all those who normally live in the house of the members
of these institutes and societies.

9) To priests who take part in large celebrations, but are not able
to celebrate or concelebrate;

10) To all groups which are making retreats or following spiritual
exercises, in a Mass which is celebrated during the retreat or exercises
for those who are taking part; to all those who are taking part in the
meeting of some pastoral commission, in the Mass they celebrate in
common;

11) To those listed under nos. 2 and 4, in their jubilee Masses;

12) To the godfather, godmother, parents and spouse of a baptized
adult, together with the lay catechists who have prepared him, in the
Mass of initiation;

13) To the parents, relatives and special benefactors, who take part
in the Mass of a newly ordained priest.

33. Communion outside Mass

a) It is necessary to accustom the faithful to receive Communion
during the actual celebration of the Eucharist. Even outside Mass,
however, priests will not refuse to distribute Communion to those who
have good reason to ask for it.86 By permission of the bishop of the
place, according to the norm of the motu proprio <Pastorale
Munus>, no. 4,87 or by permission of the supreme moderator of a
religious institute according to—the rescript <Cum admotae>,
art. 1, no. 1, Communion may be distributed even during the afternoon.

b) When, at the prescribed times, Communion is distributed outside
Mass, if it is judged suitable, a short Bible service may precede it, in
accordance with the Instruction <Inter Oecumenici>, nos. 37 and
39.

c) If Mass cannot be celebrated because of a lack of priests and
Communion is distributed by a minister who has the faculty to do this by
indult from the Apostolic See, the rite laid down by the competent
authority is to be followed.

34. The Way of Receiving Communion

a) In accordance with the custom of the Church, Communion may be
received by the faithful either kneeling or standing. One or the other
way is to be chosen, according to the decision of the episcopal
conference, bearing in mind all the circumstances, above all the number
of the faithful and the arrangement of the churches. The faithful should
willingly adopt the method indicated by their pastors, so that Communion
may truly be a sign of the brotherly union of all those who share in the
same table of the Lord.

b) When the faithful communicate kneeling, no other sign of reverence
toward the Blessed Sacrament is required, since kneeling is itself a
sign of adoration.

When they receive Communion standing, it is strongly recommended
that, coming up in procession, they should make a sign of reverence
before receiving the Blessed Sacrament. This should be done at the right
time and place, so that the order of people going to and from Communion
may not be disrupted.

35. Communion and the Sacrament of Penance

The Eucharist should also be presented to the faithful "as a
medicine, by which we are freed from our daily faults and preserved from
mortal sin";88 they should be shown how to make use of the
penitential parts of the liturgy of the Mass.

"The precept 'let a man examine himself' (I Cor. 11: 28) should
be called to mind for those who wish to receive Communion. The custom of
the Church declares this to be necessary so that no one who is conscious
of having committed mortal sin, even if he believes himself to be
contrite, should approach the holy Eucharist without first making a
sacramental confession."89 "If someone finds himself in a case
of necessity, however, and there is no confessor to whom he can go, he
should first make an act of perfect contrition."90

The faithful are to be constantly encouraged to accustom themselves
to going to confession outside the celebration of Mass, and especially
at the prescribed times. In this way, the sacrament of Penance will be
administered calmly and with genuine profit, and will not interfere with
active participation in the Mass. Those who receive Communion daily or
very frequently should be counseled to go to confession at times
suitable to the individual case.

36. Communion in Circumstances of Particular Solemnity

It is very fitting that, whenever the faithful are setting out on a
new state of life or a new way of working in the vineyard of the Lord,
they should take part in the Sacrifice through sacramental Communion in
order to dedicate themselves again to God and to renew their covenant
with him.

This can well be done, for example: by the assembly of the faithful,
when they renew their baptismal vows at the Easter Vigil; by young
people, when they do the same in the presence of the Church, in a manner
in keeping with their age; by bride and bridegroom, when they are united
in the sacrament of marriage; by those who dedicate themselves to God,
when they take vows or make their solemn commitment; and by the
faithful, when they are to devote themselves to apostolic tasks.

37. Frequent and Daily Communion

Since "it is clear that the frequent or daily reception of the
Blessed Eucharist increases union with Christ, nourishes the spiritual
life more abundantly, strengthens the soul in virtue and gives the
communicant a stronger pledge of eternal happiness, parish priests,
confessors and preachers will frequently and zealously exhort the
Christian people to this holy and salutary practice."91

38. Private Prayer After Communion

On those who receive the Body and Blood of Christ, the gift of the
Spirit is poured out abundantly like living water (cf. John 7: 37-39),
provided that this Body and Blood have been received sacramentally and
spiritually, namely, by that faith which operates through charity.92

But union with Christ, to which the sacrament itself is directed, is
not to be limited to the duration of the celebration of the Eucharist;
it is to be prolonged into the entire Christian life, in such a way that
the Christian faithful, contemplating unceasingly the gift they have
received, may make their life a continual thanksgiving under the
guidance of the Holy Spirit and may produce fruits of greater charity.

In order to remain more easily in this thanksgiving which is offered
to God in an eminent way in the Mass, those who have been nourished by
holy Communion should be encouraged to remain for a while in prayer.93

39. Viaticum

Communion given as Viaticum should be considered as a special sign of
participation in the mystery celebrated in the Mass, the mystery of the
death of the Lord and His passage to the Father. By it, strengthened by
the Body of Christ, the Christian is endowed with the pledge of the
resurrection in his passage from this life.

Therefore, the faithful who are in danger of death from any cause
whatever are obliged to receive holy Communion.94 Pastors must ensure
that the administration of this sacrament is not delayed, but that the
faithful are nourished by it while still in full possession of their
faculties.95

Even if the faithful have already communicated on the same day, it is
earnestly recommended that when they are in danger of death they should
again receive Communion.

40. The Communion of Those Who Are Unable to Come to Church

It is fitting to provide the nourishment of the Eucharist for those
who are prevented from attending its celebration in the community. They
will thus feel themselves united to this community and sustained by the
love of their brethren.

Pastors of souls will take every care to make it possible for the
sick and aged to receive the Eucharist frequently, even if they are not
gravely ill or in danger of death. In fact, if possible, this could be
done every day, and should be done in paschal time especially. Communion
may be taken to such people at any time of the day.

41. Communion under the Species of Wine Alone

In case of necessity, depending on the judgment of the bishop, it is
permitted to give the Eucharist under the species of wine alone to those
who are unable to receive it under the species of bread.

In this case it is permissible, with the consent of the local
Ordinary, to celebrate Mass in the house of the sick person.

If, however, Mass is not celebrated in the presence of the sick
person, the Blood of the Lord should be kept in a properly covered
chalice and placed in the tabernacle after Mass. It should be taken to
the sick person only if contained in a vessel which is closed in such a
way as to eliminate all danger of spilling. When the sacrament is
administered, that method should be chosen from the ones given in the
<Ritus servandus in distributione communionis sub utraque specie>
which is most suited to the case. When Communion has been given, should
some of the precious Blood still remain, it should be consumed by the
minister; he will also carry out the usual ablutions.

IV. The Celebration of the Eucharist in the Life and Ministry of the
Bishop and the Priest

42. The Celebration of the Eucharist in the Life and Ministry of
Bishops

The celebration of the Eucharist expresses in a particular way the
public and social nature of the liturgical actions of the Church,
"which is the sacrament of unity, namely, a holy people united and
ordered under its bishops."96

In consequence, "the bishop, endowed with the fullness of the
sacrament of Order, is the steward of the grace of the supreme
priesthood, above all in the Eucharist, which he offers himself or
causes to be offered . . . But every legitimate celebration of the
Eucharist is regulated by the bishop. For to him is entrusted the task
of offering Christian worship to the majesty of God and of directing it
according to the Lord's commandments and the Church's laws, further
determined for his diocese by his own decisions."97 The Church is
most perfectly displayed in its hierarchic structure in that celebration
of the Eucharist at which the bishop presides, surrounded by his priests
and ministers, with the active participation of the whole people of
God.98

43. Priests Should Take Their Proper Role in the Celebration of
the Eucharist

In the celebration of the Eucharist, priests also are deputed to
perform a specific function by reason of a special sacrament, namely
holy Orders. For they too "as ministers of the sacred mysteries,
especially in the sacrifice of the Mass . . . act in the person of
Christ in a special way."99 It is, therefore, fitting that, by
reason of the sign, they participate in the Eucharist by exercising the
order proper to them,100 by celebrating or concelebrating the Mass and
not by limiting themselves to communicating like the laity.

44. The Daily Celebration of Mass

"In the mystery of the Eucharistic sacrifice, in which the
priest exercises his highest function, the work of our redemption is
continually accomplished. Daily celebration of Mass, therefore, is most
earnestly recommended, since, even if the faithful cannot be present, it
remains an action of Christ and the Church,"101 an action in which
the priest is always acting for the salvation of the people.

45. The Laws of the Church Must Be Faithfully Observed in
Celebrating Mass

Especially in the celebration of the Eucharist, no one, not even a
priest, may on his own authority add, omit, or change anything in the
Liturgy. Only the supreme authority of the Church, and, according to the
provisions of the law, the bishop and the episcopal conferences, may do
this.102 Priests should, therefore, ensure that they so preside over the
celebration of the Eucharist that the faithful know that they are taking
part not in a rite established on private initiative,103 but in the
Church's public worship, the regulation of which was entrusted by Christ
to the Apostles and their successors.

46. Pastoral Considerations as the Criterion by Which to Choose
Among Different Forms of Celebration

"Care must be taken not only that in a liturgical action the
laws for a valid and licit celebration are observed, but also that the
faithful consciously, actively, and fruitfully participate in
it."104 From among the forms of celebration permitted by the law,
priests should, therefore, endeavor to choose in each instance those
which seem most suited to the needs of the faithful and favorable to
their full participation.

47. Concelebration

Concelebration of the Eucharist aptly demonstrates the unity of the
sacrifice and of the priesthood. Moreover, whenever the faithful take an
active part, the unity of the People of God is strikingly manifested,105
particularly if the bishop presides.106

Concelebration both symbolizes and strengthens the brotherly bond of
the priesthood, because "by virtue of the ordination to the
priesthood which they have in common, all are bound together in an
intimate brotherhood."107

Therefore, unless it conflicts with the needs of the faithful which
must always be consulted with the deepest pastoral concern, and although
every priest retains the right to celebrate alone, it is desirable that
priests should celebrate the Eucharist in this eminent manner. This
applies both to communities of priests and to groups which gather on
particular occasions, and also to all similar circumstances. Those who
live in community or serve the same church should welcome visiting
priests into their concelebration.

The faculty to concelebrate also applies to the principal Masses in
churches and public and semi-public oratories of seminaries, colleges
and ecclesiastical institutes, and also of religious orders and
societies of clergy living in community without vows. However, where
there is a great number of priests, the competent superior may give
permission for concelebration to take place even several times on the
same day, but at different times or in different sacred places.

48. The Bread for Concelebration

If a large host is used for concelebration, as permitted in the <Ritus
servandus in concelebratione Missae> no. 17, care must be taken that,
in keeping with traditional usage, it should be of such a shape and
appearance as befits so great a sacrament.

PART III
THE WORSHIP OF THE EUCHARIST AS A PERMANENT SACRAMENT

I. The Reasons for Reserving the Eucharist and Prayer before the
Blessed Sacrament

49. The Reasons for Reserving the Eucharist outside Mass

"It would be well to recall that the primary and original
purpose of reserving the sacred species in church outside Mass is the
administration of the Viaticum. Secondary ends are the distribution of
Communion outside Mass and the adoration of our Lord Jesus Christ
concealed beneath these same species."108 For "the reservation
of the sacred species for the sick . . . led to the praiseworthy custom
of adoring the heavenly food which is preserved in churches. This
practice of adoration has a valid and firm foundation,"109
especially since belief in the real presence of the Lord has as its
natural consequence the external and public manifestation of that
belief.

50. Prayer before the Blessed Sacrament

When the faithful adore Christ present in the sacrament, they should
remember that this presence derives from the sacrifice and is directed
toward both sacramental and spiritual Communion.

In consequence, the devotion which leads the faithful to visit the
Blessed Sacrament draws them into an ever deeper participation in the
Paschal Mystery. It leads them to respond gratefully to the gift of Him
who through His humanity constantly pours divine life into the members
of His body.110 Dwelling with Christ our Lord, they enjoy His intimate
friendship and pour out their hearts before Him for themselves and their
dear ones, and pray for the peace and salvation of the world. They offer
their entire lives with Christ to the Father in the Holy Spirit, and
receive in this wonderful exchange and increase of faith, hope and
charity. Thus they nourish those right dispositions which enable them
with all due devotion to celebrate the memorial of the Lord and receive
frequently the bread given us by the Father.

The faithful should therefore strive to worship Christ our Lord in
the Blessed Sacrament, in harmony with their way of life. Pastors should
exhort them to this, and set them a good example.

51. The Faithful Should Have Easy Access to Churches

Pastors should see to it that all churches and public oratories where
the Blessed Sacrament is reserved remain open for at least several hours
in the morning and evening so that it may be easy for the faithful to
pray before the Blessed Sacrament.

II. The Place for the Reservation of the Holy Eucharist

52. The Tabernacle

Where reservation of the Blessed Sacrament is permitted according to
the provisions of the law, it may be reserved permanently or regularly
only on one altar or in one place in the church.112 Therefore, as a
rule, each church should have only one tabernacle, and this tabernacle
must be safe and inviolable.113

53. The Blessed Sacrament Chapel

The place in a church or oratory where the Blessed Sacrament is
reserved in the tabernacle should be truly prominent. It ought to be
suitable for private prayer so that the faithful may easily and
fruitfully, by private devotion also, continue to honor our Lord in this
sacrament.114 It is therefore recommended that, as far as possible, the
tabernacle be placed in a chapel distinct from the middle or central
part of the church, above all in those churches where marriages and
funerals take place frequently and in places which are much visited for
their artistic or historical treasures.

54. The Tabernacle in the Middle of the Altar or in Some Other
Part of the Church

"The Blessed Sacrament should be reserved in a solid, inviolable
tabernacle in the middle of the main altar or on a secondary altar, but
in a truly prominent place. Alternatively, according to legitimate
customs and in individual cases to be decided by the local Ordinary, it
may be placed in some other part of the church which is really worthy
and properly equipped.

"Mass may be celebrated facing the people even though there is a
tabernacle on the altar, provided this is small yet adequate."115

55. A Tabernacle on an Altar where Mass is Celebrated with a
Congregation

In the celebration of Mass the principal modes of worship by which
Christ is present to His Church116 are gradually revealed. First of all,
Christ is seen to be present among the faithful gathered in His name;
then in his Word, as the Scriptures are read and explained; in the
person of the minister; finally and in a unique way (modo singular))
under the species of the Eucharist. Consequently, because of the sign,
it is more in keeping with the nature of the celebration that the
Eucharistic presence of Christ, which is the fruit of the consecration
and should be seen as such, should not be on the altar from the very
beginning of Mass through the reservation of the sacred species in the
tabernacle.

56. The Tabernacle in the Construction of New Churches and the
Adaptation of Existing Churches and Altars

The principles stated in nos. 53 and 55 ought to be kept in mind in
the building of new churches.

The adaptation of existing churches and altars may take place only
according to the principles laid down in no. 24 of this instruction.

57. The Means of Indicating the Presence of the Blessed Sacrament
in the Tabernacle

Care should be taken that the presence of the Blessed Sacrament in
the tabernacle is indicated to the faithful by a tabernacle veil or some
other suitable means prescribed by the competent authority.

According to the traditional practice, a lamp should burn continually
near the tabernacle as a sign of the honor paid to the Lord.117

III. Eucharistic Devotions

58. Devotion, both private and public, toward the Sacrament of the
Altar even outside Mass, provided it observes the norms laid down by the
legitimate authority and those of the present instruction, is highly
recommended by the Church, since the Eucharistic sacrifice is the source
and summit of the whole Christian life.118

In determining the form of such devotions, account should be taken of
the regulations of the Second Vatican Council concerning the
relationship to be maintained between the liturgy and other,
non-liturgical celebrations. Especially important is the rule which
states: "The liturgical seasons must be taken into account, and
these devotions must harmonize with the liturgy, be in some way derived
from it and lead the people toward the liturgy as to something which of
its nature is far superior to these devotions."119

IV. Eucharistic Processions

59. In processions in which the Blessed Sacrament is solemnly carried
through the streets to the singing of hymns, especially on the feast of
Corpus Christi, the Christian people give public witness to their faith
and devotion toward this sacrament.

However, it is for the local Ordinary to decide whether such
processions are opportune in present-day circumstances. He will also
determine the place and form of such processions, so that they may be
conducted with dignity and without injury to the reverence due to this
sacrament.

V. Exposition of the Blessed Sacrament

60. The exposition of the Blessed Sacrament, for which either a
monstrance or a ciborium may be used, stimulates the faithful to an
awareness of the marvelous presence of Christ and is an invitation to
spiritual communion with Him. It is therefore an excellent encouragement
to offer Him that worship in spirit and truth which is His due.

Care must be taken that during these expositions the worship given to
the Blessed Sacrament should be seen, by signs, in its relation to the
Mass. It is thus desirable that when the exposition in question is
solemn and prolonged, it should be begun at the end of the Mass in which
the host to be exposed has been consecrated. The Mass ends with the <Benedicamus
Domino> and the blessing is omitted. In the decoration which
accompanies exposition,120 one must carefully avoid anything which could
obscure the desire of Christ in instituting the Eucharist; for He
instituted it above all with the purpose of nourishing, healing and
sustaining us.121

61. It Is Forbidden to Celebrate Mass before the Blessed Sacrament
Exposed

While the Blessed Sacrament is exposed, the celebration of Mass in
the same area of the church (<eadem aula ecclesiae>) is forbidden,
all concessions and contrary customs valid up to the present time, even
those worthy of special mention, notwithstanding.

This is because, besides the reasons given in no. 55 of this
instruction, the celebration of the Mystery of the Eucharist includes in
a more perfect way that spiritual communion to which exposition should
lead the faithful. Therefore there is no need for this further help.

If exposition of the Blessed Sacrament is prolonged for a day, or for
several successive days, it should be interrupted during the celebration
of the Mass, unless it is celebrated in a chapel apart from the
exposition area and at least some of the faithful remain in adoration.

In places where the interruption of a long-established contrary
custom would upset the faithful, the local Ordinary should establish a
suitable but not over-long period of time, in order that this norm may
be explained to the faithful before coming into effect.

62. How the Rite of Exposition Is to Be Carried Out

If the exposition is to be only a short one, then the monstrance or
ciborium should be placed on the altar table. If exposition is over a
longer period, then a throne may be used, placed in a prominent
position; care should be taken, however, that it is not too high or far
away.

During the exposition everything should be so arranged that the
faithful can devote themselves attentively in prayer to Christ our Lord.

To foster personal prayer, there may be readings from the Scriptures
together with a homily, or brief exhortations which lead to a better
understanding of the Mystery of the Eucharist. It is also good for the
faithful to respond to the Word of God in song. It is desirable that
there should be periods of silence at suitable times.

At the end of exposition, Benediction with the Blessed Sacrament is
given.

If the vernacular is used, instead of singing the <Tantum Ergo>
before the blessing, another Eucharistic hymn may be used, as laid down
by the episcopal conference.

63.Solemn Annual Exposition

In churches where the Blessed Sacrament is normally reserved, there
may be a protracted period of solemn exposition each year, even if not
strictly continuous, giving the local community the opportunity to adore
and meditate on this mystery more deeply and fervently.

Exposition of this kind should be held only if it is seen that there
will be a reasonable number of the faithful, with the consent of the
local Ordinary and according to the law.

64. Prolonged Exposition

For any grave and general need, the local Ordinary can order that
there should be prayer before the Blessed Sacrament exposed over a long
period, which may be strictly continuous, in those churches where there
are large numbers of the faithful.

65. Interrupting Exposition

If, because there is not a suitable number of faithful for the
adoration of the Blessed Sacrament, continuous exposition is not
possible, it is permissible to replace the Host in the tabernacle, at
pre-arranged and publicized times. This should not be done however more
than twice in a day, for example, at midday and at night.

This reposition may be carried out in the more simple way and without
singing: the priest dressed in surplice and stole, having adored the
Blessed Sacrament for a short time, replaces it in the tabernacle. In
the same way, at a set time, the Blessed Sacrament is again exposed; the
priest retires after a short period of adoration.

66. Exposition for Short Periods

Even brief exposition of the Blessed Sacrament, held in accordance
with the law, should be so arranged that before the blessing with the
Blessed Sacrament reasonable time is provided for readings of the Word
of God, hymns, prayers, and silent prayer, as circumstances permit.

Local Ordinaries will make certain that these expositions of the
Blessed Sacrament are always and everywhere carried out with due
reverence.

Exposition merely for the purpose of giving Benediction after Mass is
forbidden.

VI. Eucharistic Congresses

67. In Eucharistic congresses Christians seek to understand this
mystery more deeply through a consideration of its many aspects (cf.
above, no. 3). But they should celebrate it in accordance with the norms
of the Second Vatican Council and should venerate it through devotions
and private prayers, especially by solemn processions, in such a way
that all these forms of devotion find their climax in the solemn
celebration of Mass.

For the duration of the Eucharistic congress of an entire region, it
is fitting that some churches should be reserved for perpetual
adoration.

In the audience granted on the 13th of April, 1967, to His Eminence
Arcadio M. Cardinal Larraona, Prefect of the Sacred Congregation of
Rites, His Holiness Pope Paul VI, by his authority approved and
confirmed this instruction, ordered that it should be published, and
established that it should come into effect on the feast of the
Assumption of the Blessed Virgin Mary, 15 August 1967.

All things to the contrary notwithstanding.

Rome, 25th May, 1967, the Feast of Corpus Christi.

Giacomo Cardinal Lercaro Archbishop of Bologna President of the
Consilium for the Implementation of the Constitution on the Liturgy

23 Cf. The above-mentioned documents in so far as they deal with the
sacrifice of the Mass; besides the following which deal with both
aspects of the mystery: the Decree on the Ministry and Life of Priests,
<Presbyterorum Ordinis>, nn. 5, 18—AAS 58 (1966), pp. 997-9,
1018-9; Paul VI, Encyc. Lett., <Mysterium Fidei>—AAS 57 (1965),
p. 754; Pius XII, Encyc. Lett., <Mediator Dei>—AAS 39 (1947),
pp. 547-572; the address to those who took part in the International
Conference on Pastoral Liturgy, held at Assisi on 22. ix. 1956—AAS 48
(1956), pp. 715-723.